Prepared By:Shah Kenil Badheka Isha Savaliya Disha 107840592051 107840592039 107840592115

Jains bow their heads and say their universal prayer, the Navkar-mantra. All good work and events start with this prayer of salutation and worship.

Namokar Mantra or Namaskar Mantra

Namo Arihantanam: I bow to the enlightened beings Namo Siddhanam: I bow to the liberated souls Namo Ayariyanam: I bow to religious leaders Namo Uvajjayanam: I bow to religious teachers Namo Loe Savva Sahunam: I bow to all ascetics of the world Eso Panch Namukkaro: Savva Pava Panasano: These five salutations are capable of destroying all the sins. Mangalancha Savvesin: Padhamam Havai Mangalam: This is the first happiness among all forms of happiness. In the above prayer, Jains salute the virtues of the five benevolent. They do not pray to a specific Tirthankara or monk by name. By saluting them, Jains receive the inspiration from the five benevolent for the right path of true happiness and total freedom from the misery of life. Jain prayers do not ask for any favors or material benefits from their Gods, the Tirthankaras or from monks and nuns.

 Concept of God in Jainism

Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. Universe runs on its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destroyed or created in the universe. There is no need of someone to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe. However Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes a liberated soul. He resides in a perfect blissful state in Moksha. He possesses infinite knowledge, infinite vision, infinite power, and infinite bliss. This living being is a God of Jain religion. Every living being has a potential to become God. Hence Jains do not have one God, but Jain Gods are innumerable and their number is continuously increasing as more living beings attain liberation. Jains believe that since the beginning of the time every living being (soul) because of its ignorance, is attached with karma. The main purpose of the religion is to remove these karma through self-knowledge and become liberated soul.

 Karma
There are many types of karma. However they are broadly classified into the following eight categories:

Mohniya karma
It generates delusion in the soul in regard to its own true nature, and makes it identify itself with other external substances.

Jnana-varaniya karma
It covers the soul's power of perfect knowledge.

Darasna-varaniya karma
It covers the soul's power of perfect visions.

Antaraya karma
It obstructs the natural quality or energy of the soul such as charity and will power. This prevents the soul from attaining liberation. It also prevents a living being from doing something good and enjoyable.

Vedniya karma
It obscures the blissful nature of the soul, and thereby produces pleasure and pain.

Nama karma
It obscures the non-corporeal existence of the soul, and produces the body with its limitations, qualities, faculties, etc.

Gotra karma

It obscures the soul's characteristics of equanimity, and determines the family, social Standing and personality.

Ayu karma
It determines the span of life in one birth, thus obscuring soul's nature of eternal existence. While travelling on the path of spiritual progress, a person destroys all eight types of his karmas In the following sequence: First Mohniya (delusion), then Jnana-varaniya (knowledge), Darasna-varaniya (vision), and Antaraya (natural qualities) all three together. At this time, he attains keval_jnan and he is known as Arihant, which is also known as Tirthankara, Jina, Arhat, Kevali, or Nirgantha. Lastly the remaining four karmas namely Vedniya (pleasure and pain of the body), Nama (body), Gotra (social standing), and Ayu (life span) are destroyed. At this time, he attains total liberation and he is known as Siddha. The first four karmas are called Ghati karmas because they obscure the natural qualities of the soul. The last four karmas are known as Aghati karmas because they do not affect the qualities of the soul, but they are associated to the physical body of the soul. Once a person destroys all his Ghati karmas, he will definitely destroy all of his Aghati karmas before his death. No fall back can occur after the destruction of Ghati karmas.

 Jain Tattvas and Philosophy of Karma

The Jain Tattvas, or principles, are the single most important subject of Jain philosophy. It deals with the karma theory of Jainism, which provides the basis for the path of liberation. Jain literature explains nine or seven fundamental Tattvas. Without the proper knowledge of this subject, a person cannot progress spiritually. knowledge (samyak-jnana), and right conduct to an individual. The proper understanding of this subject brings about right faith (samyak-darshana), right

 Nine Tattvas (Principles)

1. Jiva - Soul or living being (Consciousness) 2. Ajiva - Non-living substances 3. Asrava - Cause of the influx of karma 4. Bandha - Bondage of karma 5. Punya* - Virtue 6. Papa* - Sin 7. Samvara - Stoppage or arrest of the influx of karma 8. Nirjara - Exhaustion of the accumulated karma 9. Moksha - Total liberation from karma * Punya and Papa are the diverse results of Asrava and Bandh. Some exponents of Jains do not treat them as separate tattvas. According to them, there are only seven principles instead of nine. Soul (Jiva) or Living being Substance Jiva or Soul is the only substance, which in pure state possesses infinite knowledge, vision, 1power, and bliss. natural qualities of the soul. The pure soul is a liberated soul. The worldly soul is covered by karma particles. The karma subdues the

The qualities of the impure soul are as follows:

Limited Knowledge, Vision, Power, and Bliss Possesses a body (plants, hellish, animal, human, or angel) Wanders into the cycle of life and death Suffers from birth, death, pain, and pleasure The ultimate goal of human life is to remove all karma particles, which are attached to the soul. Then the soul will become pure and liberated.

 Ajiva (Non-living) Substances

Except soul, everything else in the entire universe is non-living substance. The nonliving substances are classified into five categories. Matter Space - Pudgal - Aakas

Medium of motion - Dharmastikay Medium of rest - Adharmastikay Time - Kaal or Samay

Out of five categories, only matter substance possesses body, color, and senses. Karma is one of the categories of matter. It is known as karmic matter (karma pudgala). Karma particles are of very fine matter not perceptible to the senses. universe is filled with such karmic matter. Every living being is covered by karmic matter from the beginning of time. It is the karmic matter that keeps the soul away from realization of its true nature. It is due to karma one feels pleasure and pain, reincarnates in the different form of life, acquires certain types of physical body, and the duration of life. The entire

 Asrava (Cause of the influx of karma)

Asrava is the cause, which leads to the influx of good and evil karma which lead to the bondage of the soul. Asrava may be described as attraction in the soul toward sense objects. The following are causes of Asrava or influx of good and evil karma: Mithyatva - Ignorance Avirati - Lack of self restraint Pramada* - Unawareness or unmindfulness Kasaya - Passions like anger, conceit, deceit, and lust Yoga - Activities of mind, speech, and body Some Jain literatures mention only four causes of Asrava. They include Pramad in the category of Kasaya.

 Bandha (Bondage of karma)

Bandha is the attachment of karmic matter (karma pudgala) to the soul. The soul has had this karmic matter bondage from eternity because of its own ignorance. karmic body is known as the karmana body or causal body or karma. Karmic matter is a particular type of matter which is attracted to the soul because of soul's ignorance, lack of self restraint, passions, activities of body, mind, and speech. The soul, which is covered by karmic matter, continues acquiring new karma from the universe and exhausting old karma into the universe through the above mentioned actions at every moment. Because of this continual process of acquiring and exhausting karma particles, the soul has to pass through the cycles of births and deaths, and experiencing pleasure and pain. So under normal circumstances the soul cannot attain freedom from karma, and hence liberation. This

When karma attaches to the soul, its bondage to the soul is explained in the following four forms: Prakriti bandha - Type of karma Sthiti bandha - Duration of attachment of karma Anubhava bandha - Intensity of attachment of karma Pradesa bandha - Quantity of karma Prakriti Bandha (Type of karma): When karmic matter attaches to the soul, it will obscure soul's essential nature of; perfect knowledge, perfect vision, bliss, perfect power, eternal existence, non-corporeal, and equanimity. The different types of karma obscures different quality or attributes of soul. This is known as Prakriti bandha.

Prakriti bandha is classified to the particular attribute of the soul

Jnana-varaniya karma

It covers the soul's power of perfect knowledge. Darasna-varaniya karma

It covers the soul's power of perfect visions. Mohniya karma

It generates delusion in the soul in regard to its own true nature. The soul Identifies itself with other external substances and relationships. Antaraya karma

It obstructs the natural quality or energy of the soul such as charity and will power. This prevents the soul from attaining liberation. It also prevents a living being from doing something good and enjoyable. Vedniya karma

It obscures the blissful nature of the soul, and thereby produces pleasure and pain. Nama karma

It obscures the non-corporeal existence of the soul, and produces the body with its limitations, qualities, faculties, etc. Gotra karma

It obscures the soul's characteristics of equanimity, and determines the caste, family, social standing, and personality.

Ayu karma It determines the span of life in one birth, thus obscuring soul's nature of eternal existence.

Ghati karma and Aghati karma:

The above eight karmas are also categorized into two groups, known as ghati karma which subdues the qualities of the soul, and aghati karma which relates to physical body of the living beings.

Ghati Karma (Dangerous karma)

Jnana-varaniya, Darasna-varaniya, Mohaniya, and Antaraya karmas are called ghati karmas (dangerous karmas) because they obscure the true nature of the soul, which is, perfect knowledge, power, vision and bliss.

Aghati Karma (Nondangerous karma)

Ayu, Nama, Gotra, and Vedniya karmas are called aghati karmas. They do not obscure the original nature of the soul. However, they associate with the physical body of the soul.

When a person destroys all of his ghati karmas, he attains keval-jnana. At that time he is known as Arihant. However, he continues to live his human life until all his aghati karmas are destroyed. He attains liberation only after his death. Some Arihants establishes the religious fourfold order of Monks, Nuns, Sravaka, (male layperson), and Sravika (female layperson). These Arihants are called Tirthankaras. Other Arihantas who do not establish religious order but remain as a part of the existing order are known as ordinary Kevali. After nirvana (death) Siddhas. All Siddhas are unique individuals, they all possess perfect knowledge, vision, power, and bliss. Hence from the qualities and attributes point of view all Siddhas are same. Sthiti Bandha (Duration of attachment): When karmic matter attaches to the soul it remains attached for certain duration before it produces the result. The duration of the attachment is determined according to the intensity or dullness of the soul's passions or actions when the karma is being attached to the soul. After producing the result, karma will separate from the soul. Anubhava Bandha or Rasa Bandha (Intensity of attachment): What fruits the karmic matter will produce are determined at the time of attachment by varying degrees of soul's passions. Pradesa Bandha (Quantity of karma) The intensity or dullness of the soul's action determines the quantum of karmic matter that is drawn towards the soul for attachment. all Arihantas become

Punya (Virtue) The influx of karmic matter due to good activities of the mind, body, and speech with the potential of producing pleasant sensations is called punya or virtue. Activities such as offering food, drink, shelter, purifying thought, physical and mental happiness result in producing punya karma. Pap (Sin) The influx of karmic matter due to evil activities of the mind, body, and speech with the potential of producing unpleasant sensations is called papa or sin. Activities such as violence, untruth, theft, unchastity, attachment to objects, anger, conceit, deceit, lust result in producing papa karma. Samvara (Stoppage of Karma) The method that stops fresh karma from attaching into the soul is called samvara. This process is a reverse process of asrava. It can be accomplished by constant practice of: Right belief:Observance of vows Awareness:Passion lessness:Peacefulness of vibratory activities

Jain literature explains 57 practical ways, a person can stop the influx of karma.
5 Samitis Carefulness 3 Guptis Preservation 10 Yati Dharma Religious Virtues 12 Bhavna Reflections or Thoughts 22 Parishaha 5 Charitra Subduing of Suffering Conduct

Five Samitis (Carefulness):

Samitis purify the actions Irya Samiti Proper care in walking Bhasha Samiti Proper care in speaking Eshna Samiti Proper care in begging Adana Nikshepa Samiti Proper care in taking and keeping Utsarga Samiti Proper care in disposing waste

Three Guptis (Preservations):

Guptis prohibits sinful activities Mano Gupti Proper control over Mind Vachan Gupti Proper control over Speech Kaya Gupti Proper control over Body

Ten Yati Dharma (Religious Virtues):

Kshama Forbearance, Forgiveness Mardava Modesty, Humility Aarjava Straightforwardness, Candor Saucha Contentment Satya Truthfulness Samyam Self-restraint, Control of Senses Tapa Austerity, Penanc1e Tyaga Renunciation Akinchanya Non-attachment Brahmacharya Celibacy, Chastity

Twelve Reflections (Thoughts, Bhavna, or Anupreksa):

Anitya Bhavna Impermanence of the world Asarana Bhavna No one provides protection Samsara Bhavna No permanent relationships in the universe Ekatva Bhavna Solitude of the soul Anyatva Bhavna Separateness Asuci Bhavna Impurity of the body Asrava Bhavna Influx of karma Samvara Bhavna Stoppage of influx of karma Nirjara Bhavna Shedding of karma Loka Bhavna Transitoriness of the universe Bodhi-durlabha Bhavna Unattainability of the right faith, knowledge, and Conduct Dharma Bhavna Unattainability of true preceptor, scriptures, and Religion.

Nirjara (Exhaustion of the attached karma)

The attached karma exhaust themselves by producing their results when it is time for them to do so. At that time new karma attach to the soul. Unless the attached karma are exhausted before they start producing the results, it becomes difficult for the soul to be free. Therefore, it is necessary to exhaust all karmas before their maturity. This is done by rigorous austerities and penance. This process is called nirjara. There are twelve types of nirjara defined in the Jain scriptures. They are divided into two groups; external nirjara which disciplines the human body against passions and desires and internal nirjara which purifies the soul. The internal nirjara is the true austerities because it exhausts the attached karma before their maturity from the soul.

External Nirjara:
Anasan

Complete abstinence of eating any food and drinking liquid for certain time Alpahara or Unodary

Reduction in the quantity of food one normally eats Ichhanirodha or Vritti_sankshep

Limiting the number of food items to eat and material things for use Rasatyaga

Complete abstinence of eating or drinking juicy and tasty foods such as honey, alcohol, butter, milk, tea, sweets, juice etc. (no attachments to the taste of the foods) Kayaklesa

Live and travel on a bare foot in a severe heat and cold whether condition. Remove hair with the hand. Samlinata

Sitting in a lonely place in due postures with senses and mind withdrawn inwardly.

Internal Nirjara:
Prayaschita

Repentance for the breach of vows for spiritual purification Vinaya

Politeness (appropriate behavior) towards teachers and elders Vaiyavrata

Rendering selfless service to the suffering and deserving Svadhyaya

Studying and listening of religious scriptures Dhyana

Religious meditation Kayotsarg or Bhutsarga

The ultimate internal austerity, where the activities of body, speech and mind are withdrawn. The body is fixed without movement, the speech is fixed by means of silence, and the mind is fixed by means of sublime meditation. This nirjara destroys all karmas.

Moksha (Liberation)
Moksha is the liberation of the soul after complete exhaustion or elimination of all karmas. A liberated soul regains totally its original attributes of perfect knowledge, vision, power, and bliss. It climbs to the top of Lokakas and remains their forever in its blissful and unconditional existence. It never returns again into the cycles of birth, life, and death. This state of the soul is the liberated or perfect state, and this is called "Nirvana."